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ADDRESS 



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TO THE 

GMADUATES IN JEFFERSON COLLEGE, 






DELIVERED OJT THE 



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September 27th, 1838. 



By M. BROWN, President, 



IRIN'TED Br U. W. WISE, REPORTER OFFICE . 
1839. 



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.^"S^^rj'V ADDRESS 



Among the various topics which might be profitably 
discussed on this occasion, I invite your attention particularly to ^'In- 
dependence of mind.''' This is a character universally adnnired, yet 
rarely possessed and little understood. It may be considered as of 
similar import with moral courage^ decision of character, and firm- 
ness of purpose. We shall consider it ^s*it*lias been well defined, 
"That state of mind, in vv^hich a man firmly resolves to do his duty 
without any anxious regard to consequences." 

This firmness and independence of mind, in order to be entitled to 
the character of a virtue, must be founded on principle — a conscien- 
tious regard to truth and duty. It is not a blind instinct, or the result 
of mere constitutional organization. There is no doubt a courage 
which is merely constitutional and physical. But this possesses in it- 
self no mora? excellence. It may be the result of insensibility or fool- 
hardiness : It may be prompted by blind passion, urging fearlessly in- 
to danger without consideration. This kind of courage may be found 
in the highest degree, among the most degraded and savage tribes of 
men, or even among the inferior animals. The goaded ox, the war- 
horse, not to mention the lion or other wild beasts of the forest, may, 
in this attribute, rival the greatest hero that ever exposed his life in the 
field of battle. The courage we recommend, is a rational thing, found- 
ed on knowledge, deliberation, a sense of moral obligation, and direct- 
ed by purity of motive. This firmness and independence of mind is 
particularly requisite in the investigation and reception of truth, and 
in the active duties of life. Indeed the whole duty of man is included 
in these two particulars, yai?A and practice, or what we are to believe 
and what u'e are required to do. 

With regard to the first, there are two points deserving special con- 
sideration. 1. The importance of Truth itself. 2. Man's responsibil- 
ity for his belief. 

The man of moral independence of mind, will appreciate the truth. 
Will search for it with a sincere desire to find it, and with a diligence 
and perseverance suited to its value. Truth is a sacred thing. It is 
radical and lies at the foundation of all virtuous action. Error tends 
only to evil. This is universally true on every subject. All excel- 
lence and success in science, in the arts and in the various occupations 
of life, depend on accurate knowledge of the truth of things as they 
really are. The physician, the lawyer, the farmer, mechanic and 
merchant know the importance of ascertaining the exact state of things, 
as they are, in their vaiious departments, and act accordingly, when 
they act wisely. 



The opinion which has become so very prevalent, especially with 
regard to moral and religious subjects, " that truth is indifferent," and 
that "it matters not what a man believes," is one of the most absurd 
and dangerous, that can be conceived. Error in principle necessarily 
jeads to error in practice. Who does not see this in relation to the 
common concerns of life? Who would trust a physician, ignorant in 
his profession, or mistaken with regard to the nature of his disease and 
the appropriate remedy ? Who would employ a lawyer that would not 
give himself the trouble of examining the cause with which he is en- 
trusted? In like manner with regard to the farmer, mechanic or mer- 
chant. How much more unreasonable and dangerous to maintain the 
indifference of opinion and the innocence of error with regard to 7no- 
rals and the infinitely important relations of man to his fellow creat- 
ures, to his God, and the retributions of eternity? Here it is that the 
belief or rejection of truth is of the most vital importance, as it has a 
direct influence on practice and is essentially connected with the high- 
est interests of man throughout the whole of his existence. 

It is deeply to be regreted that the sage of Monticello, has long 
since given the sanction of his popular name to the sentiment so pre- 
valent, " that error is innocent, when reason is left free to combat it — 
that it matters not, whether a man believes in one God or twenty Gods, 
it neither picks my pocket nor breaks my leg." But is it not obvious 
that a man's character and conduct vv'ilJ be in accordance with the 
character of the divinity he adores and loves? If he worships a God 
who approves of theft, he will be a thief and not hesitate to "pick his 
neighbor's pocket." l^ he be a worshipper of Mars or a God who de- 
lights in blood, he will be a murderer, and not hesitate " to break his 
neighbor's leg," or take his life. If he be a worshipper of Bacchus, he 
will of course be a drunkard. If he deny the existence of a God or a 
futuie state, he will cast off all restraint and moral obligation. Who 
will trust a man that denies all moral obligation, and would maintain 
that murder, theft, robbery, treason and licentiousness of every kind, 
,.ere in themselves harmless, or matters of indifference? What would 
be the consequence of the general prevalence of such sentiments ? Cer- 
tainly, licentiousness in practice, leading to all manner of crimes, 
destructive to the peace, safety and the very existence of society. In 
Illustration of the appropriate effects of such principles we might refer 
not only to the history of Pagan nations, the habitations of cruelty 
and all manner of pollution and crime^ but also to the recent history of 
revolutionary France. 

In connexion with the importance of truth and the danger of error, it 
would seem to be an obvious consequence that man is responsible for 
his belief. Yet we find a contrary sentiment has become very 
prevalent. It has been boldly avowed, that man is not responsi- 
ble for his belief — that he is not to blame for his opinions however er- 
roneous and dantrerous they may be. It is alleged that he is bound by 
a kind o^ fatality — an irresistable necessity ; that he is a mere creature 
of circumstances; that his character is formed entirely by the impres- 
sions made by surrounding objects, and that there is no possible sen^e 



in which his character, belief or actions could be dilierent from what 
they are. This is one of the most prevalent forms which infidelity has 
assumed at the present time; and it is obvious, none can be more per- 
nicious. It strikes directly at the root of all moral obligation, and so 
far as it prevails, tends to all manner of licentiousness and crime. It 
is to be deeply regretted that these licentious opinions have been diffus- 
ed to an alarming extent among certain classes of society, and espe- 
cially those of foreign importation. Formerly infidelity was more con- 
fined to the higher classes of the community, and so long as the meta- 
physical infidelity and atheism of Hume and others was confined to a 
{"ew sceptical philosophers, it was comparatively harmless; but in our 
limes the poison has infected the mass. These destructive errors have 
been shaped and modified so as to be adapted to the lowest and most 
ignorant grades of the community. Hence, no doubt, that reckless- 
ness and insubordination to law. Hence those mobs, riots, lynchings, 
robberies and murders, so alarmingly prevalent in our country and 
threatening destruction to our republican institutions. 

Now it is readily admitted that we are powerfully affected by sur- 
rounding objects, and that circumstances have great influence in form- 
ing the characters of men ; but it is not admitted that man is entirely 
the " creature of circumstances," as we find men in the same circum- 
stances not only different but directly opposite in their characters and 
conduct. 

It is also admitted that the human understanding uniformly decides 
according to the evidence clearly presented to the mind for the time 
being : and in this sense our judgment or belief may be said to be 
necessary and unavoidable. But when we consider the influence of 
our feelings, passions and prejudices, in precluding or perverting the 
evidence itself, it is obvious that our decisions are controled by the 
dispositions of the heart, and are therefore the proper object of appro- 
bation or blame. A judge may give his decision in perfect accordance 
with the testimony as presented and received, but if he should, from 
partiality or any improper bias, refuse to receive the whole testimony, 
or should admit only such parts of testimony as would aid the party 
he is disposed to favor, who would not charge such a judge with gross 
partiality and corruption? 

Thus it is in the decisions of the human understanding. Although 
we cannot avoid assenting to evidence as it is presented and perceived 
by the mind, yet we have a power of attending or not attending to it. — 
We may close our eyes against the light ; we may turn away from the 
truth which we do not love and dwell exclusively on its opposite, and 
thus completely bias the judgment and adopt at length any sentiments 
which are agreeable to our passions and prejudices. 

The influence of the heart on the decisions of the judo-rnent, is gener- 
ally acknowledged among mankind and they act accordingly. Hence, 
in courts of justice, interest or prejudice is always c^jnsidered suffi. 
cient to invalidate the force of testimony. And on the same principle 
the Scriptures of Truth account for the prevalence and the guilt of in- 
fidelity and error : " Men love darkness rather than light because their 



6 

deeds are evil ;" And they are condemned " because they received not 
the truth, (in the love of it,) but had pleasure in unrighteousness." 

If, then, you would cultivate independence of mind, in regard to 
truth, you should set a high value upon it — consider its importance in 
itself and its practical effects. You should " seek for it as silver, and 
search for it as hidden treasures." You will carefully guard against 
everything which would prevent a cordial reception of the truth, con- 
sidering voluntary error a practical sin, a sin of the heart; and having 
found the truth you wil! manfully maintain and contend for it at every 
hazzard. 

Let it be your determination to weigh with candour, whatever is pre- 
sented fof your consideration, and to form your conclusions according- 
ly. Guard with special care against every influence which may tend to 
bias and pervert your judgment, particularly from private interest, sin- 
ister views, passions and propensities. 

With equal firmness and decision guard against the influences around 
you from the authority of men, popular opinion, the false maxims of the 
world — the violence of party spirit and the reproaches, opposition, or 
enmity, to which you may be exposed in following the dictates of your 
own honest convictions. 

Whatever pretensions are generally made to the contrary, there are 
few men who have any just claim to real independence of mind. Multi- 
tudes yield themselves entirely to the opinions of others, without ever 
examining for themselves. Sceptics professedly consider Truth as of 
no value, and have no fixed sentiments, especially on moral subjects. — 
Others, too indolent to endure the labour of patient enquiry, receive 
their opinions on trust and adopt the maxims and sentiments of their 
leaders or the party to which they are attached, or as whim or inter- 
est or bigotry may direct. But there is anoppositeextreme, against which 
young men ought specially to guard. From pretensions to superior 
genius and originality, they aim to reject the commonly received opin- 
ions of mankmd. They scorn to think with the multitude — deal much 
in paradoxes — make great pretensions to new discoveries — talk much 
about the " march of mind — the age of improvement — the 19th cen- 
tury," &c. 

Now it is certainly no evidence against the truth of any opinion, that 
it is generally received: on the contrary, when mankind have the ca- 
pacity to judge and the means of information, and especially when there 
is a concurrence of men of superior wisdom and worth, it furnishes 
strong presumption in favour of the correctness of their views. It is 
no evidence of genius nor of real independence of thought, merely to 
differ from the multitude. This may proceed from vanity and a desire 
to appear singular, or ambition after a superiority to which there is no 
just claim. And, with regard to the character of originality, which is 
the great temptation to aspiring minds, there are seldom any just pre- 
tensions. 

In Philosophy, in Morals, and especially in Theology, the pretended 
discoveries and improvements of modern times, are only, in fact, the 
erroneous theories of former ages, which have had their day, had be- 



come obsolete or forgolten, and again revived under some new modi- 
fication or name. It would be difficult to mention any doctrine or 
theory of modern times, claiming to be an original discovery, which 
has not been advanced centuries ago. 

Independence of mind in investigating and maintaining the truth nat- 
urally leads to an independence vvith regard to action. Here, indeed, 
it is more palpable, and here too, it will have to encounter greater dif- 
ficulties and opposition, and require the exercise of greater courage and 
firmness of purpose. Having honestly and sincerely endeavored to as- 
certain what is true, the same principle will prompt to action and de- 
termine to do what is right — to go straight forward in the path of du- 
ty, without turning to the right hand or to the left — to act agreeably to 
the dictates of conscience, whatever sacrifices it may require, and hov;- 
ever it may expose to opposition, reproach and suffering. 

And here let me remind you, that times of excitement and violent 
-party spirit afford peculiar occasion for the exercise of menial inde- 
pendence and moral courage. 

By party spirit is meant, that state of feeling which directs and con- 
trols, without any other rule than mere party connexion and interest. 
The evil consequences of party sjDirit are generally acknowledged. 
It disturbs the harmony of society, excites the worst passions of the 
heart, and sunders neighbors, families and dearest friends. And 
what is remarkable, controversies are often most violent in matters of 
minor importance, and among those who approximate nearest to each 
other in their views. The reason probably is, that the greater number 
of points in which parties agree present in more striking contrast points 
in which they difTer. But one of the worst consequences of party spir- 
it is, that it is calculated to level all distinctions arising from intrinsic 
worth, and to give elevation and consequence to the most worthless 
and wicked. When party violence prevails — when the contest for 
power and influence predominates — the question is not, "Is he honest? 
Is he capable? but will be go the wholeV 

It will occur to every one who has observed public affairs, how many 
have been brought into notice and elevated to office and power, by ta- 
king advantage of party excitement, by throwing themselves into the 
popular current, by repeating the watchword of a faction, or ranging 
themselves under the name of a popular leader, when these persons 
would forever have remained in obscurity and neglect had they been 
measured by any other standard. The evil is increased in our own 
times by the press and its abuses. In party-papers misrepresentations 
the most foul, are cheerfully admitted, when supposed to aid one party 
and expose their opponents to odium. And where there is honesty to ad- 
mit nothing but the truth, the whole truth is not admitted. Informa- 
tion, facts, arguments, and even public documents necessary to give a 
correct view of the whole ground, are excluded. In this state of things, 
whether in political or ecclesiastical controversy, truth is perverted, 
motives impeached and inferences deduced from false premises or facts 
denied, are adopted as axioms. 

The great mass of the community, whose reading is confined exclu- 



sively to party publications, on one side or ihe other, must remain igno- 
rant of the truth, however honest they maybe. They must judge 
agreeably to the evidence and facts presented to them. These are par- 
tial and their conclusions, in many cases, must be false. 

In warning you against the evils of party spirit, it is not meant we 
should remain indiiierent or neutral, or form no opinions, or never fake 
sides in controversy. It is the duty of every man, in all matters of inter- 
est, to form his opinion and contend for it ; but what we object to, is the 
principle of "going the whole;" in all cases, to be governed by ihe mere 
circumstance of party, to vote and act with them right or wrong. — 
Zealous party-men make great pretensions to firmness and courage. 
But it is obvious it requires neither courage, nor honesty, nor intelli- 
gence to make a thorough going partizan. He has only (o catch the 
watchword and observe the movement of his leaders, to think and act 
and vote as they do, to yield to the current and surrender his con- 
science to the keeping of others. On the contrary', the man of real in- 
dependence, honestly determines to judge and act for himself, accor- 
ding to the rules of moral rectitude. Accordingly he seeks information 
on all sides, and decides and acts accordingly, and it requires no 
small degree of courage for a man to think, and speak, and act for 
himself, determined to follow no party, only so far as they follow truth 
and righteousness, and to expose himself to denunciation, when he 
chooses to take his own course. 

The man who thus pursues the even tenor of his wa}^, is guided by 
truth as his polar star, and moves onward unswerved by party or per- 
sonal considerations, disregarding alike the frowns of power or the 
gales of popular applause; he only is the man entitled to the charac- 
ter of mora! heroism, and when the passions, excitements and selfish 
interests of the day shall have passed away, impartial history will de- 
cide agreeably to truth and justice, and award to him Si -permanent and 
honorable fame, when demagogues and sycophants shall be forgotten, 
or remembeied only to be despised. 

It was this noble, independence of mind which distinguished the im- 
mortal Chattam, and gave to his enrapturing eloquence its pi incipal 
power of control. Far superior to the paltry objects of a grovelling 
ambition, and regardless alike of party and personal consideration, he 
constantly set before him the high duties of a public man to further the 
interest of his species. In pursuing this course, in the language of his 
biographer, "he exposed himself, undaunted, to the vengeance of the 
court, while he battled against its corruptions, and on the other hand, 
confronted, unabashed, the rudest shocks of public indignation, while 
he resisted the dictates of pernicious agitators, and could conscien- 
tiously exclaim with an illustrious statesman of antiquity, 'Ego hoc an- 
imo semper fui, ut invidiam virtute partam, gloriam non invidiam pu- 
tarem.'" 

The principles and conduct under consideration, may be profitably 
illustrated and enforced by considering the characlers of La Fayette 
and Talleyrand, as ihey have been contrasted. 

These remarkable men were co-temporaries during a long life and 



one orthe mostevenlful periods of European history. Tiiey liad survi- 
ved three generations, and had passed through all the convulsions and 
revolutions of France. Each acted a most conspicuous part in the ter- 
rible drama of the republic and the empire. But in comparing the 
lives of these illustrious men, we see a remarkable contrast. "Lafay- 
ette had abiding and fixed principles which controled external circum- 
stances, instead of yielding to them. Talieyrnnd scarcely had any 
other principle than that of yielding to circumstances, and seeking to 
derive advantage to himself. The one had an unbending conscience 
which never bargained for accommodation with what he considered his 
duty. The conscience of the other was flexible, pliant and accommo- 
dated itself without difficulty to all influences and all situations." The 
former has left behind him the reputation of an honest man, an upright, 
devoted citizen, a man of benevolence, a hero risking every danger and 
submitting to great privations and sufferings for the good of mankind. 
"The other has left the reputation of an expert diplomatist, and a stales- 
man of superior ability, but destitute of moral principle, bending be- 
fore power that it might not crush him, and never advancing towards 
his object, but from selfish motives and through a thousand by-paths." 

They both rendered impoitant services to their country, in diflerent 
circumsiances, but who would not prefer the vnsidlird fame of the pris- 
oner of Olmutz, to the justly disputed glory of the Prince of Benivento ! 

This moral heroism and independence of mind, in opinion and ac- 
tion, based upon the eternal principles of rectitude, we earnestly recom- 
mend and urge you to cherish and cultivate, at this particular crisis of 
your lives. You are soon to go forth into a world replete with peril. 
You enter upon the stage of public life in a time of great excitement. 
Amidst the "war of elements" which agitate society, civil, social and 
religious, the issues of which no man can foresee ; your principles, 
your honesty and courage, may be subjected to the severest test. — 
"Acquit yourselves like men ; be strong in the Lord and the power of 
his might." 

The course which I have recommended might be urged by various 
motives. You have seen that is the most dignified, and in the end, the 
most honorable course. It is necessary to secure confidence, for no 
man will confide in him, who is expected to shrink from duty in the hour 
of trial. It is the only safe course: other principles of action ; the 
popular maxims of the world ; the frowns or favor of men ; selfish in- 
terests, are exceedingly changing and uncertain. But the principles 
of truth and rectitude are unchanging and eternal. This course is also 
necessary to true happiness, in this life and that which is to come. A 
state of mind, governed by no fixed principles, vacillating, uncertain 
and agitated by changing circumstances, is in itself an unhappy state. 
Besides, the man who, from covvardice, or interest, or ambition sacri- 
fices moral principle, destroys that peace of conscience, the loss of 
which cannot be compensated by any earthly good. When he knows 
that his pvblic professions and acts are contrary to his own convic- 
tions, and it may be contrary to his own private and confidential pro- 
fessions, he must feel a degrading sense oi' meanness, and while he de- 



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LIBRARY OF CONGRESS 



029 949 538 3 



spises himself he knows that he is, and deserves to be, despised bv 
others. But the nnan who resolutely does his duty, whatever reproach- 
es he may experience from others, has the approbation of his own mind. 
He stands erect with composed and undaunted countenance, amidst 
surrounding dangers and enemies, and when all around him may be 
dark and stormy he has light and peace within — the approbation of 
his consc'ence and his God. He can say, "none of these things move 
me." Secure of the smiles of heaven, he can look on death itself 
with serenity, and to the world beyond, with "hope that maketh not 
ashamed.'' Ah ! it is this hope above every other motive, which 
should animate and sustain us through the arduous duties and dangers 
of life. Think how unmiportant the fallible tribunal of public opinion, 
compared with the impartial bar of God — how insignificant the fading 
and momentary honors of the world, compared with the unfading and 
eternal glories of heaven. Think of the palms of victory — the unfading 
laurels — the crown of glory reserved for those who overcome. Look 
up to the " clond of v/itnesses" — a splendid cloud — di galaxy of ce- 
lestial luminaries. There you see the noble army of martyrs and he- 
roes, who, having finished their course and obta,ined the victory, now 
shine as stars in the firmament. 

And now we commend and commit you to God, as your only guide 
and proiector. Cherish an habitual sense of your dependence on Him. 
Sensible of your own insufliciency, look to him for wisdom and strength. 
Let his will be your only guide, and his glory your supreme end. 
Commit yourselves to him as your God and Saviour now and forever. 
He will never leave nor forsake you. He will sustain you through the 
trials of life. He will cheer you when you pass through the dark 
valley of death, and grant you an abundant entrance into his Heav- 
enly Kingdom. 



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